Yajurveda

Rajbali Pandey

Description

'Veda' literally means 'knowledge' in Sanskrit. It is because the term was derived when the ancients thought of putting their experiences in an organised manner. It can't be said in the written form because it is certain that in that hoary past period writing had not been invented. Nevertheless, the four Vedasy viz. Rigveda, Saamveda, Yajurveda and Atharvaveda, are known to contain the pristine gems of Indian wisdom. They appear universally important because they constitute one of the first records of the human 'awakened' experiences. They can be said to be the very fount of Indian wisdom. It is their status, apart from the contents, that made them universally popular. It is to highlight their extreme significance that we are undertaking this project of revealing before the curious readers their Sookta or aphorism- wise translation.

Sujets

• Philosophie et théologie
• Philosophy of religion

Informations

• Publié par: Diamond Books
• Date de parution: 10 septembre 2020
• Nombre de lectures: 0
• EAN13: 9788128822841
• Langue: English

Extrait

Yajurveda
(Sookta-wise Translation)

eISBN: 978-81-2882-284-1
© Publisher
Publisher: Diamond Pocket Books (P) Ltd.
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Edition: 2013
YAJURVEDA
By - Rajbali Pandey
Importance of Vedas
Veda means sacred knowledge. They epitomise thought, ethos, culture and wisdom. They pave the path of deliverance. A German philosopher said: “There is nothing in the world equal in importance with the Vedas.”
Preface
This is the third Sookta-wise Veda translation; this tome of the Yajurveda, which is generally full of sacred ‘Mantras’ or texts which are to be recited at the time of ritual sacrifices. At such a sacrifice, Brahmana or the main priest, would sit on the northern side of the holy altar, on the right side would sit the Udgatar (the chanter), on the left would sit the Hota and on the right would sit Adharyu. Each have their prescribed role. Brahmana or the main priest would recite the Atharvaveda, the Hota the Rigveda, Udgata the Saamveda and the Adhavanyu the mantras from Yajurveda, while pouring oblations into the sacrificial fire. Thus, Yajurveda is a kind of sacrificial prayer-book for the Adhavaryu priest composed in sacred hymn verses as also in prose. Generally the name of mantra’s composer is mentioned at the top of the chapter. These hymns are addressed to various gods and goddesses. Although essentially ritualistic they embody the loftiest sentiments that man ever felt for his chosen god and goddesses. The recitation of these mantras is supposed to have been a deep spiritual impact on the aspirant. Hence Yajurveda, unlike the earlier two Vedas is an authentic book on Vedic rituals.
According to the accepted belief, the Yajurveda is characterised by its division into two collection of texts. The first is known as the Taittiriya-Samhita, also called ‘Krishna’ or Black Yajurveda. The second is Vajasaneyi-Samhita, also called ‘Shukla’ or white Yajurveda. The earlier one is called ‘Black’ because it is rather confused - showing the colour prejudice that the ancient had in their mindset. The latter contains only the mantras and its ‘Brahmana’ portion is collected separately in the ‘Shatapath Brahmana’ as is well known, each of the four Vedas consists of the Samhita and Brahmana. While the Samhitas are the collection of original text, the ‘Brahmanas’ form the commentary and interpretation of the Samhitas or of the original texts. The Brahmanas are again divided into Brahmanas proper, the Aryanaka and the Upanishads. The Aryanyakas or the forest texts are called so because they were composed and studied in the forests. They contain the meditation and contemplation of the forest hermits and ascetics on God. The Upanishads or the Vedanta, attached to the Aranyakas, contain the secret doctrine and much of the oldest Indian thought and wisdom. The term Upanishad literally means ‘sitting closely’. The idea is that these are the commentaries on the terse Vedic discourses by the learned sages and understood by their disciple sitting closely. These commentaries form the fountainhead of Vedanta or Samkhya philosophies.
Yajurveda, as hinted already, consists partly verses and partly prose passages. The measured and rhythmic prose portions are called ‘Yajus’ and ‘Yajurveda’ takes its name after it. The verses found in the Rigveda-samhita mostly can also be found here. They have been rearranged with additional texts for sacrificial purposes, but its prose formulae and prayers are characteristically Yajurvedic. Although the whole tome has been divided into 43 chapters or cantos, there is frequent overlapping of the prayers and mantras. Some of these include new and full moon sacrifices, sacrifices of the seasons, the Soma sacrifice, prayers and formulaes concerning the building of sacrificial altar, Purushamedha and the much wanted Ashwamedha sacrifices.
One of the most characteristic feature of Yajurveda is its last chapter being an Upanishad. It is the only Upanishad which forms a part of Samhita portion of a Veda. This Upanishad is called Isa-Upanishad. This little Upanishd comprising of 17 verses is matchless in its spirit with which it is so richly infused. This short but invaluable Upanished which forms a part of the Vajasaneyi Samhita or white Yajurveda is a real jewel of religio-philosophical thought and wisdom. The fusion that it signifies between Nishkaam Karma (desireless discharge of duty) and excessive ritualism and total abstinence from action is marvellous. In the words of the famous Western Indologist Veinternetz “For the students of religion, who studies it as a source not only for the Indian, but also for the general science of religion, whoever wishes to investigate its origin, the development and significance of prayer in the history of religion - and this is one of the most interesting chapters of the history of religion - should in no case neglect to become acquainted with the prayers of Yajurveda. — (also), without the Yajurveda we cannot understand Brahmans, and without these we cannot understand the Upanishad.”
In the present ‘Sookta wise’ translation, the attempt has been to make the meaning and the significance of the mantra or prayer very clear. For this purpose we have occasionally added the hidden significance by means of the footnote. In any case, this should be understood at the very outset that these mantras were the compilation of the human prayers at the very beginning of the human awakening. At times they may appear crude but the beauty lies in the sincerity of the expression. In fact, Vedas contain what man needed at the very beginning of human civilisation. They should be understood as such. The senior students of Vedic literature would also mark the ascendancy of Vishnu from this third Veda. While the earlier two Vedas had only three most adorable Gods: Agni, Vayu and Indra, with the Yajurveda, Vishnu also makes his emphatic entry into the Hindu pantheism. Obviously, this is the time when Vishnu’s incarnations: Rama and Krishna had started casting their incipient impact on the intellectuals which has never ceased rising.
Lastly, the translator is grateful to Mr. Narendra Kumar of Diamond publications whose zest to unearth the gems from our cultural heritage has few parallels in the Indian publications world. May the tribe multiply.
—Dr. Rajbali Pandey
Contents
Part I
1. First Chapter
2. Second Chapter
3. Third Chapter
4. Fourth Chapter
5. Fifth Chapter
6. Sixth Chapter
7. Seventh Chapter
8. Eight Chapter
9. Ninth Chapter
10. Tenth Chapter
11. Eleventh Chapter
12. Twelfth Chapter
13. Thirteenth Chapter
14. Fourteenth Chapter
15. Fifteenth Chapter
16. Sixteenth Chapter
17. Seventeenth Chapter
18. Eighteenth Chapter
19. Nineteenth Chapter
20. Twentieth Chapter
Part II
21. Twenty First Chapter
22. Twenty Second Chapter
23. Twenty Third Chapter
24. Twenty Fourth Chapter
25. Twenty Fifth Chapter
26. Twenty Sixth Chapter
27. Twenty Seventh Chapter
28. Twenty Eighth Chapter
29. Twenty Ninth Chapter
30. Thirtieth Chapter
31. Thirty First Chapter
32. Thirty Second Chapter
33. Thirty Third Chapter
34. Thirty Fourth Chapter
35. Thirty Fifth Chapter
36. Thirty Sixth Chapter
37. Thirty Seventh Chapter
38. Thirty Eighth Chapter
39. Thirty Ninth Chapter
40. Fortieth Chapter
41. Fourty First Chapter
42. Fourty Second Chapter
43. Fourty Third Chapter
PART I
First Chapter
[Addressed by Rishis (sages) Prajapati 1 ] : O men; May Savita Dev (the Sun, Lord Supreme) make your life force, inner conscience and all senses devoted to the best deeds like the performances of yagyas. We seek shelter under Savita to get the best of the material wealth. May you follow the same path for getting success. O Lord! May the earth and other realms made available to us for the best of the sensual perceptions, the cattle wealth and other means of progress. May we, our cattle, wealth and progeny be not damaged by any one. May all material ensure us all kinds of happiness. ||1||
O Man! Never forsake the practice of performing the yagyas which purify the atmosphere and make the wind cover every nook and corner of this world. These practices sustain the world and enhance our happiness. ||2||
May the sustainer of the world, the purifier, the happiness endower Savita Dev keep our yagyas clean and pious. O lord, ensure our piety through the yagyas that we perform. ||3||
O Lord! I want to adopt to the three (main) voices emerging from the Vedas : that which make us educated, that which make us perform a variety of actions and that which ensure all happiness to our body and soul! O Lord! Please ensure protection of our yagya’s offering (the oblation to be offered to the sacrificial fire):
O Agni! The Lord of all resolve! (Lord Supreme) I want to take the pledge of being ever veridicious. May I follow those rules and become capable of fulfilling this vow. ||5||
Who gives the command to perform good deeds? It is Lord Supreme. It is he only who goads one to ever follow the noble conduct and acquire good education. ||6||
May I exterminate the wicked and make them suffer severely. And acting this way, I get a happy dwelling place and infinite pleasure. ||7||
O Lord Supreme! You are the Saviour as you destroy all affliction and short comings (in your devotees). That is why the scholars advice us to hymn you. They also get happiness by doing so as you make every education complete in itself. Please torture the wicked. O man! You must hymn Agni and destroy the thieves and the wicked. ||8||
O Ritwik! You must advance Hauirdhan (yagya) and never forsake it. With the five consecrated action you must put oblation into Agni. May the Sun send that oblation (‘s fume) through the wind to the space for its eventual purification. ||9||
In order to master the Agni-Vidya for learning as to h